Acts Acts 18:18b-19:1-7 Believe and Be Baptized Every believer can fall into the trap of bringing their presuppositions to their understanding of Scripture. Consider Calvin because of his misguided view on the Church versus Israel much of his other understandings of scripture are also fallacious. One specific area where he was significantly off base was in the area of infant baptism. In the first place, then, it is a well-known doctrine, and one as to which all the pious are agreed, - that the right consideration of signs does not lie merely in the outward ceremonies but depends chiefly on the promise and the spiritual mysteries, to typify which, the ceremonies themselves are appointed. He, therefore, who would thoroughly understand the effect of baptism - its object and true character - must not stop short at the element and corporeal object, but look forward to the divine promises which are therein offered to us, and rise to the internal secrets which are therein represented. He who understands these has reached the solid truth, and, so to speak, the whole substance of baptism, and will thence perceive the nature and use of outward sprinkling. On the other hand, he who passes them by in contempt, and keeps his thoughts entirely fixed on the visible ceremony, will neither understand the force, nor the proper nature of baptism, nor comprehend what is meant, or what end is gained by the use of water. This is confirmed by passages of Scripture too numerous and too clear to make it necessary here to discuss them more at length. It remains, therefore, to inquire into the nature and efficacy of baptism, as evinced by the promises therein given. Scripture shows, first, that it points to that cleansing from sin which we obtain by the blood of Christ; and, secondly, to the mortification of the flesh, which consists in participation in his death, by which believers are regenerated to newness of life, and thereby to the fellowship of Christ. To these general heads may be referred all that the Scriptures teach concerning baptism, with this addition, that it is also a symbol to testify our religion to men. 1 Of course the passage we re considering this morning has led to some equally false understanding of the baptism of the Spirit, but more on that in a few minutes. And to the Uttermost Parts of the Earth IV Paul and the Gospel to the Gentiles Chapters 12:25-28:31 A. Paul s Missionary Journeys Chapters 12:25-21:16 3. Second Missionary Journey: Chapters 15:36-18:22 Verses 18b-22 4. Third Missionary Journey 18:23-21:16 a. Which Baptism? 18:23-19:7 Introduction: I m not sure why the passages are split they way they are here, but in Chapter 13, verse 23 we move immediately into Paul s 3 rd Missionary Journey. And it is here that again it is important to remember that much of Acts is not normative. It is transitionary, 1 http://www.apuritansmind.com/baptism/calvininfantbaptism.htm#1.
showing the initial spread of the Church and events that are not intended to be replicated. But first, we need to conclude Paul s 2 nd Journey. i. Transition: When we last saw Paul he was in Corinth where he spent an extended period of time recharging and it is because of that extended period that one can break these events into two separate journeys. Paul began to get restless. So it was time to move on. What is interesting is he took Priscilla and Aquila with him. But since he left them in Ephesus, maybe he believed they had a lot to offer the Christian community there. The one other point Luke makes here is that Paul shaved his head in conjunction with a vow. What this is about is unclear. Longnecker speculates (see Numbers 6:1-21). Evidently at some time during his residence at Corinth perhaps at its beginning when he was depressed Paul had taken a Nazarite vow to God as he asked for his intervention. And now having seen God s hand at work in Corinth and a thriving church established there, Paul was determined to return to Jerusalem to fulfill his vow by presenting his hair as a burnt offering and offering sacrifices in the temple (cf. 21:26). The vow could only be fulfilled after a thirty-day period of purification in the Holy City (cf. M Nazir 3:6, according to the more lenient ruling of the School of Shammai). 2 The order of the verses here is a bit unclear depending one your translation. The best understanding is that Paul left Priscilla and Aquila behind, not when he went into the synagogue, but when he left the area. In spite of the anger Paul had expressed against the Jews back in Corinth And when they opposed and reviled him, he shook out his garments and said to them, Your blood be on your own heads! I am innocent. From now on I will go to the Gentiles (Acts 18:6). he still went to argue the case of Christianity before the Jews in the synagogue. But for whatever the reason the Jews here where again open to Paul s teaching and requested he stay with them for a while. This time Paul says it was time to move on, but he d be back, if he was allowed to. a. Which Baptism?: Verses 18b-23: And so begins Paul s 3 rd and last journey. Luke doesn t go into any detail regarding Paul s initial movement beyond saying that he went from Caesarea to Antioch and then from one place to the next through the region of Galatia and Phrygia. His primary focus was visiting, and therefore probably strengthening, the believers throughout the area. Verses 24-28: Luke ends this section with a side bar presenting a Jewish believer by the name of Apollos. The reason for the digression may simply have been to demonstrate the growing work of Priscilla and Aquila in Ephesus. More on the city in another session. 2 Longnecker, Richard N., The Expositor s Bible Commentary, Acts, Zondervan Publishing, Grand Rapids, MI, 1990. ) 300 (
So let s learn a bit more about Apollos. First, he was a Jew from Alexandria who had relocated to Ephesus. He was an highly educated including and specifically in the Scripture. Coming from Alexandria certainly didn t hurt. Remember it was an intellectual center. Apollos was a believer. He was preaching, using scripture to teach about Jesus. He was filled with the Spirit. He was testifying to his brother Jews in the synagogue. But his understanding of what it meant to be a believer was clearly inadequate because he had only heard about the baptism of John and so that is what he taught. It is hard to know exactly what Apollos lack was, but since we re told he only knew of John s baptism, it may be that he knew primarily of Jesus life and words rather than His death and resurrection. Or it maybe he wasn t aware of Jesus words after the resurrection, in commissioning the disciples to make disciples and baptizing them. Consequently, Priscilla and Aquila came along side to instruct him and complete his understanding of Christ s call. Apparently what he learned equipped him enough to go to Achaia with the approval and support of the believers in Ephesus. There he ministered to those called by God and was a powerful defender of the Gospel, challenging the Jews of the area and proving that Jesus was the Messiah. Verses 1-7: So while Apollos was in Corinth, Paul arrived in Ephesus. Here Paul meets an interesting group. They were disciples of John. This would mean they had apparently left the area of Jerusalem prior to Jesus ministry and the cross. These individuals didn t know of the Holy Spirit or Jesus baptism. They had been baptized by John. David Williams notes: His [Paul s] criterion for what distinguished the Christian is significant. So, too, is the way in which his question is framed. It implies that the Holy Spirit is received at a definite point in time and that that time is the moment of initial belief (the aorist participle, pisteusantes, being construed here as coincidental with the verb, elabete). The same thought is expressed, for example, in Ephesians 1:13: Having believed, you were marked in him with a seal, the promised Holy Spirit (cf. Acts 11:17). No space of time is envisaged between the two events; nor is the possibility entertained of believing without also receiving the seal of the Spirit. (New International Biblical Commentary: Acts [Peabody, Mass.: Hendrickson, 1990], 329) 3 Clearly they could not be considered Christians because they were following John. And we know they weren t because they hadn t received the Spirit. Be definition, if you are a believer you will have received the Spirit. While Paul may have initially thought them to believers it immediately becomes clear they aren t. But these disciples proved fertile ground for the truth of the Gospel. So Paul presented it and they accepted it. Then they were baptized with the believers baptism. This means, they believed, they were saved, and they were baptized. Then they received the Spirit. This was demonstrated because they began speaking in tongues (other languages) and prophesying. This is a repetition of the events of the day of Pentecost. Just as a quick aside even though these individuals were baptized in John s baptism, their baptism by Paul shouldn t be considered rebaptism. I baptized many people in my day. Some 3 MacArthur, John, The MacArthur New Testament Commentary, Acts, Chapters 1-12 Moody Press, Chicago, IL, 1994. ) 301 (
had been baptized as infants, others had been baptized as part of a cultural Christianity. I wouldn t consider these rebaptisms because these individuals had never been baptized as believers, though I wouldn t argue about the term one way or another. Anyway, Marshall says: it was necessary in the present instance to make it clear to these members of a semi-christian group that they were now becoming part of the universal church. The fact that the story demonstrates that Paul had the same authority as Peter and John to convey the gift of the Spirit is probably merely a secondary motif. The effect of the baptism was to produce charismatic manifestations of the Spirit (2:4, 17f.; 10.46). It is clear from the other stories of conversion in Acts that such manifestations took place spasmodically and were not the general rule (8:17 note; 8:39; 13:52; 16:34); in the present case some unusual gift was perhaps needed to convince this group of semi-christians that they were now fully members of Christ s church. 4 I would disagree with the world semi-christian which sounds a bit like sort of pregnant. But you get the point. Conclusion: There are two issues which can be discussed. The first is when speaking of Baptism in the context of the Church. The second is sometimes argued from this passage, and that is the baptism of the Spirit or the second blessing. 1. Baptism: First, as you can see from this and within the gospels, baptism wasn t unique to Christianity. John s baptism was first. But in His Great Commission Jesus command baptism for those who would later be called Christian. But as we ve already seen even Christians don t always understand the purpose of Baptism, Calvin being a great example. Nelson makes a very clear statement as to the problem with this thinking. INFANT BAPTISM Rite of initiation performed on infants born into Christian families, also called paedobaptism. While there is no explicit record of infant baptism in the NT, it was an established practice in the church by the third century. The significance of infant baptism is varied among the several Christian traditions in which the rite is observed. In some traditions, such as Roman Catholicism and Eastern Orthodoxy, it is held that baptism provides cleansing from sin. Many Protestant Reformers maintained the practice of infant baptism but developed a baptismal theology centered more on the covenantal significance of the rite. There are a few arguments offered by paedobaptists in defense of the practice. First, household baptisms (Acts 16:15,33; 18:8; 1 Cor. 1:16) may have included the infant children of believing parents. Second, during His ministry Jesus welcomed children to Himself (Matt. 19:13-15; 21:16; Mark 10:14; Luke 10:21). Third, just as circumcision was a sign of the covenant promise of God in the OT, so baptism is seen as a sign of the covenant in the NT (Col. 2:11-12). Since infants (male) underwent circumcision in Judaism, so infants should undergo baptism in Christianity. Peter s statement in his Pentecost sermon that the promise is for you and your children (Acts 2:39 HCSB) is also seen by some as support for infant baptism. Further, the idea that God extends salvation to families or larger communities is evidenced in OT examples where Noah s family is delivered through the flood (cp. 1 Pet. 3:20-21) and the entire nation of Israel is delivered through the waters of the Red Sea (cp. 1 Cor. 10:1-2). Adherents of believer s baptism argue against paedobaptism on the basis that: (1) the clear pattern in the NT is that baptism is preceded by repentance and faith (e.g., Acts 2:38; 8:12; 18:8); (2) it is not clear that household baptisms included infants; and (3) the NT parallel to circumcision is not baptism but circumcision of the heart (Rom. 2:29; Col. 2:11), which points to an inward spiritual reality based upon a confession of faith that is impossible for infants. ~ DAVID P. NELSON 5 4 Marshall, I Howard, Tyndale Commentary, Vol. 5, Acts, Downers Grove, IL, 2008. 5 Brand, Chad, gen. ed., Holman Illustrated Bible Dictionary, Holman Bible Publishers, Nashville, TN, 2003. ) 302 (
Finally, as noted earlier, for those who argue with baptism as covenantal, bringing children into the family, this generally reflects a serious misunderstanding of the distinction between the Church and Israel. And not surprisingly, just as there is confusion about who is to be baptized, there is confusion about what it means, imbuing it with much beyond what Scripture teaches. Holman s Dictionary has a clear and concise statement as to its meaning. In its simplest form baptism is a public identification with Jesus the Christ. As such it pictures the death of Jesus for the sins of the world, His subsequent burial, and His triumphant resurrection. There is also a reenactment of the believer s death to sin, the burial of the old man, and a resurrection to walk in newness of life with Christ (Rom. 6:4). There is also an eschatological hint, a prophetic look to the future in baptism. Though we die and are interred in the ground, we shall rise again at the coming of the Lord. There are those who see baptism as a sacrament, bestowing grace or even bringing salvation. In this view baptism effects the removal of original sin in infants and/or secures salvation for the one baptized. Advocates of such a position cite Acts 2:38 and a few other verses as supporting texts. The believers church tradition understands baptism to be symbolic of salvation, a public profession of faith, and a witness to the work of salvation. The Bible clearly teaches that salvation is appropriated solely by faith based on the grace of God. Baptism, being an act of man, can never cleanse a person of sin or procure God s forgiveness (Rom. 4:3). 6 And Peter said to them, Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit (Acts 2:38). For what does the Scripture say? Abraham believed God, and it was counted to him as righteousness. (Romans 4:3). 2. Baptism and the Spirit: The other problem that arises here is when some use this passage, among others, to try to show there is a second baptism of the Spirit, as so called Second blessing. This most generally occurs when people want to use the miracles and supernatural events of Acts as if they were normative. John MacArthur notes: Much controversy surrounds the spiritual status of these men. Those who insist they were already Christians use this passage as a proof text for their view that receiving the Holy Spirit is a subsequent, postsalvation, or second blessing, experience. Such an interpretation, however, is untenable. First, it commits the methodological error of failing to consider the transitional nature of Acts, which means that the experiences and phenomena described in Acts are not normative for today. Second, this is a faulty interpretation because it commits the comparative scriptural error. Other texts make obvious that this passage cannot be used to teach that some Christians today may not have the Holy Spirit. That would contradict the explicit teaching of the New Testament epistles, which declare unequivocally that every Christian receives the Spirit at salvation (1 Cor. 6:19; 12:13; 2 Cor. 6:16; Eph. 1:13), and define those without the Spirit as unsaved (Rom. 8:9; Jude 19). 7 Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own (1 Corinthians 6:19). For in one Spirit we were all baptized into one body Jews or Greeks, slaves or free and all were made to drink of one Spirit (1 Corinthians 12:13). 6 Ibid. 7 MacArthur ) 303 (
What agreement has the temple of God with idols? For we are the temple of the living God; as God said, I will make my dwelling among them and walk among them, and I will be their God, and they shall be my people (2 Corinthians 6:16). In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit (Ephesians 1:13). You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him (Romans 8:9). It is these who cause divisions, worldly people, devoid of the Spirit (Jude 1:19). What is important though in this passage is the Gospel continues to spread, reaching Jews, Gentiles, the educated and the unsophisticated. People accepted Christ as savior, were baptized, and were indwelt by the Spirit. It was true two thousand years ago and it is true today. Jesus came and said to them, All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age. (Matthew 28:18 20). ) 304 (
Acts Acts 18:18b-19:1-7 Believe and Be Baptized And to the Uttermost Parts of the Earth IV Paul and the Gospel to the Gentiles Chapters 12:25-28:31 A. Paul s Missionary Journeys Chapters 12:25-21:16 3. Second Missionary Journey: Chapters 15:36-18:22 i. Transition Verses 18b-22 4. Third Missionary Journey 18:23-21:16 a. Which Baptism? 18:23-19:7 Introduction: i. Transition: (Acts 18:6) a. Which Baptism?: Verses 18b-23: Verses 24-28:
Verses 1-7: Conclusion: 1. Baptism: (Acts 2:38; Romans 4:3) 2. Baptism and the Spirit: (1 Corinthians 6:19, 12:13; 2 Corinthians 6:16; Ephesians 1:13; Romans 8:9; Jude 19; Matthew 28:18 20) Personal Application: Paul reached out to anyone and everyone God placed in His path. He didn t judge, he ministered. This week look for ministry opportunities. Prayer for the Week: Father God, help me love the lost and give them the compass, the Gospel to lead them home to you. In Jesus name, amen.